In this manner even the brilliancy of royalty does not obstruct the way of salvation to those, whose mind has been seized by emotion. Thus considering, one must make one's self familiar with the emotional state (sa_m_vega). [This is also to be told, when expounding the right conception of death: 'So the thought that one may die soon causes the sense of sa_m_vega.' Likewise, when expounding that death should always be present to our mind, and when teaching the temporariness of everything: 'So all phenomena[242] are perishable.' Also, when inculcating the tenet of taking no delight in the whole Universe: 'So nothing which has form (sa_m_sk_ri_ta)[243] is reliable.' And also with this conclusion: 'So this world is helpless and succourless.' Also this may be propounded: 'In this manner it is easy to obtain righteousness in the forest, but not so for a householder.'] [242] Anityâ_h_ sarvasa_m_skârâ_h_, one of the most popular sayings of the Lord. [243] Properly speaking, the sa_m_sk_ri_ta is the phenomenon, and the sa_m_skârâ_h_ are the 'fashions' or 'forms' of the perceptible objects as well as of the perceiving mind. But the latter term is not rarely likewise indicative of the things or objects (see Childers, Dictionary, s. v. sa_m_khâro), and the former is here nearly a synonym of nâmarûpa. XXXIII. THE STORY OF THE BUFFALO. (Cp. the Pâli _G_âtaka, No. 278, Fausb. II, 385-388; _K_ariyâpi_t_aka II, 5.) Forbearance deserves this name only if there exists some opportunity for showing it, not otherwise. Thus considering, the virtuous appreciate even their injurer, deeming him a profit. This will be shown by the following. The Bodhisattva, it is said, one time lived in some forest-region as a wild buffalo-bull of grim appearance, owing to his being dirty with mud, and so dark of complexion that he resembled a moving piece of a dark-blue cloud. Nevertheless, though in that animal-state, in which there prevails complete ignorance and it is difficult to come to the conception of righteousness, he in consequence of his keen understanding, was exerting himself to practise righteousness. 1. Compassion, as if it had a deep-rooted affection for him in return for his long service, never left him. But some power too, either of his karma or his nature, must be taken into account to explain the fact that he was so. 2. And it is for this reason, in truth, that the Lord[244] declared the mystery of the result of karma to be inscrutable, since He, though compassion was at the bottom of his nature, obtained the state of a beast, yet even in this condition retained his knowledge of righteousness. [244] In his Buddha-existence, of course.